YuITC/NarrativeQA-Dataset-Restructured huggingface dataset:
The complex structure of the books begins with a Preface signed by Lloyd, which presents the frame concept, that Lloyd has discovered a thirty-year-old manuscript by Llewellyn Drury in a library. Then comes a Prologue in which Drury introduces himself.
The book's Chapter I begins the story of how Drury met the mysterious "I-Am-The-Man", who reads his own manuscript account of his adventures to Drury over many sessions. The mysterious stranger, also known as The-Man-Who-Did-It, relates events that supposedly occurred thirty years earlier, during the early part of the nineteenth century.
By his account, the speaker is kidnapped by fellow members of a secret society, because he is suspected to be a threat to their secrecy. (This was likely based on the 1826 kidnapping of William Morgan and the start of the Anti-Masonry movement.) I-Am-The-Man is taken to a cave in Kentucky; there he is led by a cavern dweller on a long subterranean journey. It becomes an inner journey of the spirit as much as a geographical trip through underground realms.
The book blends passages on the nature of physical phenomena, such as gravity and volcanoes, with spiritualist speculation and adventure-story elements (like traversing a landscape of giant mushrooms). The whole ends with a summary letter from "I-Am-The-Man" and a conclusion from Drury. Subsequent editions of the book added various prefatory and supplementary materials.
Although the secret society is not named, the narrator is made to take an oath by raising his hand and repeating after a man who acts as his guide, "To all this I most solemnly and sincerely promise and swear, with a firm and steadfast resolution to keep and perform my oath, without the least equivocation, mental reservation, or self-evasion whatever," reminiscent of initiatory oaths of multiple degrees in Masonry. And a man the narrator encounters around the end of the novel says "The future is operative and speculative," reminiscent of "operative" and "speculative" Freemasonry and the "speculative science and the operative art" in Freemasonry.

Question: What is I-Am-The-Man also known as?
Answer: The-Man-Who-Did-It
The complex structure of the books begins with a Preface signed by Lloyd, which presents the frame concept, that Lloyd has discovered a thirty-year-old manuscript by Llewellyn Drury in a library. Then comes a Prologue in which Drury introduces himself.
The book's Chapter I begins the story of how Drury met the mysterious "I-Am-The-Man", who reads his own manuscript account of his adventures to Drury over many sessions. The mysterious stranger, also known as The-Man-Who-Did-It, relates events that supposedly occurred thirty years earlier, during the early part of the nineteenth century.
By his account, the speaker is kidnapped by fellow members of a secret society, because he is suspected to be a threat to their secrecy. (This was likely based on the 1826 kidnapping of William Morgan and the start of the Anti-Masonry movement.) I-Am-The-Man is taken to a cave in Kentucky; there he is led by a cavern dweller on a long subterranean journey. It becomes an inner journey of the spirit as much as a geographical trip through underground realms.
The book blends passages on the nature of physical phenomena, such as gravity and volcanoes, with spiritualist speculation and adventure-story elements (like traversing a landscape of giant mushrooms). The whole ends with a summary letter from "I-Am-The-Man" and a conclusion from Drury. Subsequent editions of the book added various prefatory and supplementary materials.
Although the secret society is not named, the narrator is made to take an oath by raising his hand and repeating after a man who acts as his guide, "To all this I most solemnly and sincerely promise and swear, with a firm and steadfast resolution to keep and perform my oath, without the least equivocation, mental reservation, or self-evasion whatever," reminiscent of initiatory oaths of multiple degrees in Masonry. And a man the narrator encounters around the end of the novel says "The future is operative and speculative," reminiscent of "operative" and "speculative" Freemasonry and the "speculative science and the operative art" in Freemasonry.

Question: How long ago did the events take place that The Man-Who-Did-It described?
Answer: Thirty Years ago
The complex structure of the books begins with a Preface signed by Lloyd, which presents the frame concept, that Lloyd has discovered a thirty-year-old manuscript by Llewellyn Drury in a library. Then comes a Prologue in which Drury introduces himself.
The book's Chapter I begins the story of how Drury met the mysterious "I-Am-The-Man", who reads his own manuscript account of his adventures to Drury over many sessions. The mysterious stranger, also known as The-Man-Who-Did-It, relates events that supposedly occurred thirty years earlier, during the early part of the nineteenth century.
By his account, the speaker is kidnapped by fellow members of a secret society, because he is suspected to be a threat to their secrecy. (This was likely based on the 1826 kidnapping of William Morgan and the start of the Anti-Masonry movement.) I-Am-The-Man is taken to a cave in Kentucky; there he is led by a cavern dweller on a long subterranean journey. It becomes an inner journey of the spirit as much as a geographical trip through underground realms.
The book blends passages on the nature of physical phenomena, such as gravity and volcanoes, with spiritualist speculation and adventure-story elements (like traversing a landscape of giant mushrooms). The whole ends with a summary letter from "I-Am-The-Man" and a conclusion from Drury. Subsequent editions of the book added various prefatory and supplementary materials.
Although the secret society is not named, the narrator is made to take an oath by raising his hand and repeating after a man who acts as his guide, "To all this I most solemnly and sincerely promise and swear, with a firm and steadfast resolution to keep and perform my oath, without the least equivocation, mental reservation, or self-evasion whatever," reminiscent of initiatory oaths of multiple degrees in Masonry. And a man the narrator encounters around the end of the novel says "The future is operative and speculative," reminiscent of "operative" and "speculative" Freemasonry and the "speculative science and the operative art" in Freemasonry.

Question: Who leads the I-Am-Man through the cavern?
Answer: Cave Dweller
The complex structure of the books begins with a Preface signed by Lloyd, which presents the frame concept, that Lloyd has discovered a thirty-year-old manuscript by Llewellyn Drury in a library. Then comes a Prologue in which Drury introduces himself.
The book's Chapter I begins the story of how Drury met the mysterious "I-Am-The-Man", who reads his own manuscript account of his adventures to Drury over many sessions. The mysterious stranger, also known as The-Man-Who-Did-It, relates events that supposedly occurred thirty years earlier, during the early part of the nineteenth century.
By his account, the speaker is kidnapped by fellow members of a secret society, because he is suspected to be a threat to their secrecy. (This was likely based on the 1826 kidnapping of William Morgan and the start of the Anti-Masonry movement.) I-Am-The-Man is taken to a cave in Kentucky; there he is led by a cavern dweller on a long subterranean journey. It becomes an inner journey of the spirit as much as a geographical trip through underground realms.
The book blends passages on the nature of physical phenomena, such as gravity and volcanoes, with spiritualist speculation and adventure-story elements (like traversing a landscape of giant mushrooms). The whole ends with a summary letter from "I-Am-The-Man" and a conclusion from Drury. Subsequent editions of the book added various prefatory and supplementary materials.
Although the secret society is not named, the narrator is made to take an oath by raising his hand and repeating after a man who acts as his guide, "To all this I most solemnly and sincerely promise and swear, with a firm and steadfast resolution to keep and perform my oath, without the least equivocation, mental reservation, or self-evasion whatever," reminiscent of initiatory oaths of multiple degrees in Masonry. And a man the narrator encounters around the end of the novel says "The future is operative and speculative," reminiscent of "operative" and "speculative" Freemasonry and the "speculative science and the operative art" in Freemasonry.

Question: What character was the kidnapping possibly based on?
Answer: William Morgan
The complex structure of the books begins with a Preface signed by Lloyd, which presents the frame concept, that Lloyd has discovered a thirty-year-old manuscript by Llewellyn Drury in a library. Then comes a Prologue in which Drury introduces himself.
The book's Chapter I begins the story of how Drury met the mysterious "I-Am-The-Man", who reads his own manuscript account of his adventures to Drury over many sessions. The mysterious stranger, also known as The-Man-Who-Did-It, relates events that supposedly occurred thirty years earlier, during the early part of the nineteenth century.
By his account, the speaker is kidnapped by fellow members of a secret society, because he is suspected to be a threat to their secrecy. (This was likely based on the 1826 kidnapping of William Morgan and the start of the Anti-Masonry movement.) I-Am-The-Man is taken to a cave in Kentucky; there he is led by a cavern dweller on a long subterranean journey. It becomes an inner journey of the spirit as much as a geographical trip through underground realms.
The book blends passages on the nature of physical phenomena, such as gravity and volcanoes, with spiritualist speculation and adventure-story elements (like traversing a landscape of giant mushrooms). The whole ends with a summary letter from "I-Am-The-Man" and a conclusion from Drury. Subsequent editions of the book added various prefatory and supplementary materials.
Although the secret society is not named, the narrator is made to take an oath by raising his hand and repeating after a man who acts as his guide, "To all this I most solemnly and sincerely promise and swear, with a firm and steadfast resolution to keep and perform my oath, without the least equivocation, mental reservation, or self-evasion whatever," reminiscent of initiatory oaths of multiple degrees in Masonry. And a man the narrator encounters around the end of the novel says "The future is operative and speculative," reminiscent of "operative" and "speculative" Freemasonry and the "speculative science and the operative art" in Freemasonry.

Question: How old is the manuscript Lloyd discovers?
Answer: 30 yrs old
The complex structure of the books begins with a Preface signed by Lloyd, which presents the frame concept, that Lloyd has discovered a thirty-year-old manuscript by Llewellyn Drury in a library. Then comes a Prologue in which Drury introduces himself.
The book's Chapter I begins the story of how Drury met the mysterious "I-Am-The-Man", who reads his own manuscript account of his adventures to Drury over many sessions. The mysterious stranger, also known as The-Man-Who-Did-It, relates events that supposedly occurred thirty years earlier, during the early part of the nineteenth century.
By his account, the speaker is kidnapped by fellow members of a secret society, because he is suspected to be a threat to their secrecy. (This was likely based on the 1826 kidnapping of William Morgan and the start of the Anti-Masonry movement.) I-Am-The-Man is taken to a cave in Kentucky; there he is led by a cavern dweller on a long subterranean journey. It becomes an inner journey of the spirit as much as a geographical trip through underground realms.
The book blends passages on the nature of physical phenomena, such as gravity and volcanoes, with spiritualist speculation and adventure-story elements (like traversing a landscape of giant mushrooms). The whole ends with a summary letter from "I-Am-The-Man" and a conclusion from Drury. Subsequent editions of the book added various prefatory and supplementary materials.
Although the secret society is not named, the narrator is made to take an oath by raising his hand and repeating after a man who acts as his guide, "To all this I most solemnly and sincerely promise and swear, with a firm and steadfast resolution to keep and perform my oath, without the least equivocation, mental reservation, or self-evasion whatever," reminiscent of initiatory oaths of multiple degrees in Masonry. And a man the narrator encounters around the end of the novel says "The future is operative and speculative," reminiscent of "operative" and "speculative" Freemasonry and the "speculative science and the operative art" in Freemasonry.

Question: Who wrote the manuscript Lloyd disvocers?
Answer: Llewellyn Drury
The complex structure of the books begins with a Preface signed by Lloyd, which presents the frame concept, that Lloyd has discovered a thirty-year-old manuscript by Llewellyn Drury in a library. Then comes a Prologue in which Drury introduces himself.
The book's Chapter I begins the story of how Drury met the mysterious "I-Am-The-Man", who reads his own manuscript account of his adventures to Drury over many sessions. The mysterious stranger, also known as The-Man-Who-Did-It, relates events that supposedly occurred thirty years earlier, during the early part of the nineteenth century.
By his account, the speaker is kidnapped by fellow members of a secret society, because he is suspected to be a threat to their secrecy. (This was likely based on the 1826 kidnapping of William Morgan and the start of the Anti-Masonry movement.) I-Am-The-Man is taken to a cave in Kentucky; there he is led by a cavern dweller on a long subterranean journey. It becomes an inner journey of the spirit as much as a geographical trip through underground realms.
The book blends passages on the nature of physical phenomena, such as gravity and volcanoes, with spiritualist speculation and adventure-story elements (like traversing a landscape of giant mushrooms). The whole ends with a summary letter from "I-Am-The-Man" and a conclusion from Drury. Subsequent editions of the book added various prefatory and supplementary materials.
Although the secret society is not named, the narrator is made to take an oath by raising his hand and repeating after a man who acts as his guide, "To all this I most solemnly and sincerely promise and swear, with a firm and steadfast resolution to keep and perform my oath, without the least equivocation, mental reservation, or self-evasion whatever," reminiscent of initiatory oaths of multiple degrees in Masonry. And a man the narrator encounters around the end of the novel says "The future is operative and speculative," reminiscent of "operative" and "speculative" Freemasonry and the "speculative science and the operative art" in Freemasonry.

Question: Where does Lloyd discover the manuscript?
Answer: In a library
The complex structure of the books begins with a Preface signed by Lloyd, which presents the frame concept, that Lloyd has discovered a thirty-year-old manuscript by Llewellyn Drury in a library. Then comes a Prologue in which Drury introduces himself.
The book's Chapter I begins the story of how Drury met the mysterious "I-Am-The-Man", who reads his own manuscript account of his adventures to Drury over many sessions. The mysterious stranger, also known as The-Man-Who-Did-It, relates events that supposedly occurred thirty years earlier, during the early part of the nineteenth century.
By his account, the speaker is kidnapped by fellow members of a secret society, because he is suspected to be a threat to their secrecy. (This was likely based on the 1826 kidnapping of William Morgan and the start of the Anti-Masonry movement.) I-Am-The-Man is taken to a cave in Kentucky; there he is led by a cavern dweller on a long subterranean journey. It becomes an inner journey of the spirit as much as a geographical trip through underground realms.
The book blends passages on the nature of physical phenomena, such as gravity and volcanoes, with spiritualist speculation and adventure-story elements (like traversing a landscape of giant mushrooms). The whole ends with a summary letter from "I-Am-The-Man" and a conclusion from Drury. Subsequent editions of the book added various prefatory and supplementary materials.
Although the secret society is not named, the narrator is made to take an oath by raising his hand and repeating after a man who acts as his guide, "To all this I most solemnly and sincerely promise and swear, with a firm and steadfast resolution to keep and perform my oath, without the least equivocation, mental reservation, or self-evasion whatever," reminiscent of initiatory oaths of multiple degrees in Masonry. And a man the narrator encounters around the end of the novel says "The future is operative and speculative," reminiscent of "operative" and "speculative" Freemasonry and the "speculative science and the operative art" in Freemasonry.

Question: What does Drury call the man who reads his manuscript to him?
Answer: I-Am-The-Man
The complex structure of the books begins with a Preface signed by Lloyd, which presents the frame concept, that Lloyd has discovered a thirty-year-old manuscript by Llewellyn Drury in a library. Then comes a Prologue in which Drury introduces himself.
The book's Chapter I begins the story of how Drury met the mysterious "I-Am-The-Man", who reads his own manuscript account of his adventures to Drury over many sessions. The mysterious stranger, also known as The-Man-Who-Did-It, relates events that supposedly occurred thirty years earlier, during the early part of the nineteenth century.
By his account, the speaker is kidnapped by fellow members of a secret society, because he is suspected to be a threat to their secrecy. (This was likely based on the 1826 kidnapping of William Morgan and the start of the Anti-Masonry movement.) I-Am-The-Man is taken to a cave in Kentucky; there he is led by a cavern dweller on a long subterranean journey. It becomes an inner journey of the spirit as much as a geographical trip through underground realms.
The book blends passages on the nature of physical phenomena, such as gravity and volcanoes, with spiritualist speculation and adventure-story elements (like traversing a landscape of giant mushrooms). The whole ends with a summary letter from "I-Am-The-Man" and a conclusion from Drury. Subsequent editions of the book added various prefatory and supplementary materials.
Although the secret society is not named, the narrator is made to take an oath by raising his hand and repeating after a man who acts as his guide, "To all this I most solemnly and sincerely promise and swear, with a firm and steadfast resolution to keep and perform my oath, without the least equivocation, mental reservation, or self-evasion whatever," reminiscent of initiatory oaths of multiple degrees in Masonry. And a man the narrator encounters around the end of the novel says "The future is operative and speculative," reminiscent of "operative" and "speculative" Freemasonry and the "speculative science and the operative art" in Freemasonry.

Question: What else is this man called?
Answer: The-Man-Who-Did-It
The complex structure of the books begins with a Preface signed by Lloyd, which presents the frame concept, that Lloyd has discovered a thirty-year-old manuscript by Llewellyn Drury in a library. Then comes a Prologue in which Drury introduces himself.
The book's Chapter I begins the story of how Drury met the mysterious "I-Am-The-Man", who reads his own manuscript account of his adventures to Drury over many sessions. The mysterious stranger, also known as The-Man-Who-Did-It, relates events that supposedly occurred thirty years earlier, during the early part of the nineteenth century.
By his account, the speaker is kidnapped by fellow members of a secret society, because he is suspected to be a threat to their secrecy. (This was likely based on the 1826 kidnapping of William Morgan and the start of the Anti-Masonry movement.) I-Am-The-Man is taken to a cave in Kentucky; there he is led by a cavern dweller on a long subterranean journey. It becomes an inner journey of the spirit as much as a geographical trip through underground realms.
The book blends passages on the nature of physical phenomena, such as gravity and volcanoes, with spiritualist speculation and adventure-story elements (like traversing a landscape of giant mushrooms). The whole ends with a summary letter from "I-Am-The-Man" and a conclusion from Drury. Subsequent editions of the book added various prefatory and supplementary materials.
Although the secret society is not named, the narrator is made to take an oath by raising his hand and repeating after a man who acts as his guide, "To all this I most solemnly and sincerely promise and swear, with a firm and steadfast resolution to keep and perform my oath, without the least equivocation, mental reservation, or self-evasion whatever," reminiscent of initiatory oaths of multiple degrees in Masonry. And a man the narrator encounters around the end of the novel says "The future is operative and speculative," reminiscent of "operative" and "speculative" Freemasonry and the "speculative science and the operative art" in Freemasonry.

Question: In what century did the relayed events occur?
Answer: 19th
The complex structure of the books begins with a Preface signed by Lloyd, which presents the frame concept, that Lloyd has discovered a thirty-year-old manuscript by Llewellyn Drury in a library. Then comes a Prologue in which Drury introduces himself.
The book's Chapter I begins the story of how Drury met the mysterious "I-Am-The-Man", who reads his own manuscript account of his adventures to Drury over many sessions. The mysterious stranger, also known as The-Man-Who-Did-It, relates events that supposedly occurred thirty years earlier, during the early part of the nineteenth century.
By his account, the speaker is kidnapped by fellow members of a secret society, because he is suspected to be a threat to their secrecy. (This was likely based on the 1826 kidnapping of William Morgan and the start of the Anti-Masonry movement.) I-Am-The-Man is taken to a cave in Kentucky; there he is led by a cavern dweller on a long subterranean journey. It becomes an inner journey of the spirit as much as a geographical trip through underground realms.
The book blends passages on the nature of physical phenomena, such as gravity and volcanoes, with spiritualist speculation and adventure-story elements (like traversing a landscape of giant mushrooms). The whole ends with a summary letter from "I-Am-The-Man" and a conclusion from Drury. Subsequent editions of the book added various prefatory and supplementary materials.
Although the secret society is not named, the narrator is made to take an oath by raising his hand and repeating after a man who acts as his guide, "To all this I most solemnly and sincerely promise and swear, with a firm and steadfast resolution to keep and perform my oath, without the least equivocation, mental reservation, or self-evasion whatever," reminiscent of initiatory oaths of multiple degrees in Masonry. And a man the narrator encounters around the end of the novel says "The future is operative and speculative," reminiscent of "operative" and "speculative" Freemasonry and the "speculative science and the operative art" in Freemasonry.

Question: In what state is the man taken too after he is kidnapped?
Answer: Kentucky
The complex structure of the books begins with a Preface signed by Lloyd, which presents the frame concept, that Lloyd has discovered a thirty-year-old manuscript by Llewellyn Drury in a library. Then comes a Prologue in which Drury introduces himself.
The book's Chapter I begins the story of how Drury met the mysterious "I-Am-The-Man", who reads his own manuscript account of his adventures to Drury over many sessions. The mysterious stranger, also known as The-Man-Who-Did-It, relates events that supposedly occurred thirty years earlier, during the early part of the nineteenth century.
By his account, the speaker is kidnapped by fellow members of a secret society, because he is suspected to be a threat to their secrecy. (This was likely based on the 1826 kidnapping of William Morgan and the start of the Anti-Masonry movement.) I-Am-The-Man is taken to a cave in Kentucky; there he is led by a cavern dweller on a long subterranean journey. It becomes an inner journey of the spirit as much as a geographical trip through underground realms.
The book blends passages on the nature of physical phenomena, such as gravity and volcanoes, with spiritualist speculation and adventure-story elements (like traversing a landscape of giant mushrooms). The whole ends with a summary letter from "I-Am-The-Man" and a conclusion from Drury. Subsequent editions of the book added various prefatory and supplementary materials.
Although the secret society is not named, the narrator is made to take an oath by raising his hand and repeating after a man who acts as his guide, "To all this I most solemnly and sincerely promise and swear, with a firm and steadfast resolution to keep and perform my oath, without the least equivocation, mental reservation, or self-evasion whatever," reminiscent of initiatory oaths of multiple degrees in Masonry. And a man the narrator encounters around the end of the novel says "The future is operative and speculative," reminiscent of "operative" and "speculative" Freemasonry and the "speculative science and the operative art" in Freemasonry.

Question: What kind of journey is the man led on?
Answer: a subterrainian journey
The complex structure of the books begins with a Preface signed by Lloyd, which presents the frame concept, that Lloyd has discovered a thirty-year-old manuscript by Llewellyn Drury in a library. Then comes a Prologue in which Drury introduces himself.
The book's Chapter I begins the story of how Drury met the mysterious "I-Am-The-Man", who reads his own manuscript account of his adventures to Drury over many sessions. The mysterious stranger, also known as The-Man-Who-Did-It, relates events that supposedly occurred thirty years earlier, during the early part of the nineteenth century.
By his account, the speaker is kidnapped by fellow members of a secret society, because he is suspected to be a threat to their secrecy. (This was likely based on the 1826 kidnapping of William Morgan and the start of the Anti-Masonry movement.) I-Am-The-Man is taken to a cave in Kentucky; there he is led by a cavern dweller on a long subterranean journey. It becomes an inner journey of the spirit as much as a geographical trip through underground realms.
The book blends passages on the nature of physical phenomena, such as gravity and volcanoes, with spiritualist speculation and adventure-story elements (like traversing a landscape of giant mushrooms). The whole ends with a summary letter from "I-Am-The-Man" and a conclusion from Drury. Subsequent editions of the book added various prefatory and supplementary materials.
Although the secret society is not named, the narrator is made to take an oath by raising his hand and repeating after a man who acts as his guide, "To all this I most solemnly and sincerely promise and swear, with a firm and steadfast resolution to keep and perform my oath, without the least equivocation, mental reservation, or self-evasion whatever," reminiscent of initiatory oaths of multiple degrees in Masonry. And a man the narrator encounters around the end of the novel says "The future is operative and speculative," reminiscent of "operative" and "speculative" Freemasonry and the "speculative science and the operative art" in Freemasonry.

Question: What organization kidnaps the man?
Answer: a secret society
The complex structure of the books begins with a Preface signed by Lloyd, which presents the frame concept, that Lloyd has discovered a thirty-year-old manuscript by Llewellyn Drury in a library. Then comes a Prologue in which Drury introduces himself.
The book's Chapter I begins the story of how Drury met the mysterious "I-Am-The-Man", who reads his own manuscript account of his adventures to Drury over many sessions. The mysterious stranger, also known as The-Man-Who-Did-It, relates events that supposedly occurred thirty years earlier, during the early part of the nineteenth century.
By his account, the speaker is kidnapped by fellow members of a secret society, because he is suspected to be a threat to their secrecy. (This was likely based on the 1826 kidnapping of William Morgan and the start of the Anti-Masonry movement.) I-Am-The-Man is taken to a cave in Kentucky; there he is led by a cavern dweller on a long subterranean journey. It becomes an inner journey of the spirit as much as a geographical trip through underground realms.
The book blends passages on the nature of physical phenomena, such as gravity and volcanoes, with spiritualist speculation and adventure-story elements (like traversing a landscape of giant mushrooms). The whole ends with a summary letter from "I-Am-The-Man" and a conclusion from Drury. Subsequent editions of the book added various prefatory and supplementary materials.
Although the secret society is not named, the narrator is made to take an oath by raising his hand and repeating after a man who acts as his guide, "To all this I most solemnly and sincerely promise and swear, with a firm and steadfast resolution to keep and perform my oath, without the least equivocation, mental reservation, or self-evasion whatever," reminiscent of initiatory oaths of multiple degrees in Masonry. And a man the narrator encounters around the end of the novel says "The future is operative and speculative," reminiscent of "operative" and "speculative" Freemasonry and the "speculative science and the operative art" in Freemasonry.

Question: In what area in Kentucky is the man taken to?
Answer: a cave
The Soul of a Bishop tells the story of a spiritual crisis that leads Edward Scrope, Lord Bishop of Princhester, to give up his diocese in England's industrial heartland and leave the Anglican Church. Troubled during World War I by doctrinal doubts and a sense of the irrelevance of his Anglicism as well as nervousness and insomnia, a crisis is precipitated by a visit to a wealthy parishioner's home where he meets an extremely wealthy American widow, Lady Sunderbund. To her he speaks for the first time of his religious discontent. Shortly thereafter he takes a drug that, instead of mitigating his symptoms, gives him "a new and more vivid apprehension of things." The bishop experiences a mystical vision of "the Angel of God" and then God in the North Library of the Athenaeum Club, London. He emerges from the experience convinced that he must leave the Church, but is persuaded by an old mentor, Bishop Likeman, to wait three months before doing anything, during which time he continues in his episcopal duties.
Bishop Scrope keeps these developments from his wife, Lady Ella, and his four daughters until Lady Sunderbund arrives unannounced in Princhester, vowing to become his spiritual pupil. The strain of this new situation leads him to take Dr. Dale's drug a second time, and under its influence he has a second vision, this time of the terrestrial globe in a state of spiritual ferment to which the world's clergy is not ministering. Under the influence of this revelation he delivers a heretical confirmation address in the cathedral and resolves thereafter to leave the Church. Lady Sunderbund wishes to devote her riches to helping him found a new church, but in the process of developing plans for it Scrope realizes, in a third vision that this time is not mediated by any drug, that in the new religion he must serve "there must be no idea of any pulpit, of any sustained mission." In a final epiphany, he realizes that his refusal to "trust his family to God" has been holding him back, and that "this distrust has been the flaw in the faith of all religious systems hitherto." Five years after it began, Scrope's spiritual crisis is resolved.

Question: In addition to Edward's doctrinal doubts and his "irrelevant Anglicism", what illnesses plague Edward Scrope?
Answer: Nervousness and insomnia
The Soul of a Bishop tells the story of a spiritual crisis that leads Edward Scrope, Lord Bishop of Princhester, to give up his diocese in England's industrial heartland and leave the Anglican Church. Troubled during World War I by doctrinal doubts and a sense of the irrelevance of his Anglicism as well as nervousness and insomnia, a crisis is precipitated by a visit to a wealthy parishioner's home where he meets an extremely wealthy American widow, Lady Sunderbund. To her he speaks for the first time of his religious discontent. Shortly thereafter he takes a drug that, instead of mitigating his symptoms, gives him "a new and more vivid apprehension of things." The bishop experiences a mystical vision of "the Angel of God" and then God in the North Library of the Athenaeum Club, London. He emerges from the experience convinced that he must leave the Church, but is persuaded by an old mentor, Bishop Likeman, to wait three months before doing anything, during which time he continues in his episcopal duties.
Bishop Scrope keeps these developments from his wife, Lady Ella, and his four daughters until Lady Sunderbund arrives unannounced in Princhester, vowing to become his spiritual pupil. The strain of this new situation leads him to take Dr. Dale's drug a second time, and under its influence he has a second vision, this time of the terrestrial globe in a state of spiritual ferment to which the world's clergy is not ministering. Under the influence of this revelation he delivers a heretical confirmation address in the cathedral and resolves thereafter to leave the Church. Lady Sunderbund wishes to devote her riches to helping him found a new church, but in the process of developing plans for it Scrope realizes, in a third vision that this time is not mediated by any drug, that in the new religion he must serve "there must be no idea of any pulpit, of any sustained mission." In a final epiphany, he realizes that his refusal to "trust his family to God" has been holding him back, and that "this distrust has been the flaw in the faith of all religious systems hitherto." Five years after it began, Scrope's spiritual crisis is resolved.

Question: Who does Edward first speak to about his religious discontent?
Answer: Lady Sunderbund
The Soul of a Bishop tells the story of a spiritual crisis that leads Edward Scrope, Lord Bishop of Princhester, to give up his diocese in England's industrial heartland and leave the Anglican Church. Troubled during World War I by doctrinal doubts and a sense of the irrelevance of his Anglicism as well as nervousness and insomnia, a crisis is precipitated by a visit to a wealthy parishioner's home where he meets an extremely wealthy American widow, Lady Sunderbund. To her he speaks for the first time of his religious discontent. Shortly thereafter he takes a drug that, instead of mitigating his symptoms, gives him "a new and more vivid apprehension of things." The bishop experiences a mystical vision of "the Angel of God" and then God in the North Library of the Athenaeum Club, London. He emerges from the experience convinced that he must leave the Church, but is persuaded by an old mentor, Bishop Likeman, to wait three months before doing anything, during which time he continues in his episcopal duties.
Bishop Scrope keeps these developments from his wife, Lady Ella, and his four daughters until Lady Sunderbund arrives unannounced in Princhester, vowing to become his spiritual pupil. The strain of this new situation leads him to take Dr. Dale's drug a second time, and under its influence he has a second vision, this time of the terrestrial globe in a state of spiritual ferment to which the world's clergy is not ministering. Under the influence of this revelation he delivers a heretical confirmation address in the cathedral and resolves thereafter to leave the Church. Lady Sunderbund wishes to devote her riches to helping him found a new church, but in the process of developing plans for it Scrope realizes, in a third vision that this time is not mediated by any drug, that in the new religion he must serve "there must be no idea of any pulpit, of any sustained mission." In a final epiphany, he realizes that his refusal to "trust his family to God" has been holding him back, and that "this distrust has been the flaw in the faith of all religious systems hitherto." Five years after it began, Scrope's spiritual crisis is resolved.

Question: What effects are caused by the drug Edward takes?
Answer: More apprehension, and a mystical vision
The Soul of a Bishop tells the story of a spiritual crisis that leads Edward Scrope, Lord Bishop of Princhester, to give up his diocese in England's industrial heartland and leave the Anglican Church. Troubled during World War I by doctrinal doubts and a sense of the irrelevance of his Anglicism as well as nervousness and insomnia, a crisis is precipitated by a visit to a wealthy parishioner's home where he meets an extremely wealthy American widow, Lady Sunderbund. To her he speaks for the first time of his religious discontent. Shortly thereafter he takes a drug that, instead of mitigating his symptoms, gives him "a new and more vivid apprehension of things." The bishop experiences a mystical vision of "the Angel of God" and then God in the North Library of the Athenaeum Club, London. He emerges from the experience convinced that he must leave the Church, but is persuaded by an old mentor, Bishop Likeman, to wait three months before doing anything, during which time he continues in his episcopal duties.
Bishop Scrope keeps these developments from his wife, Lady Ella, and his four daughters until Lady Sunderbund arrives unannounced in Princhester, vowing to become his spiritual pupil. The strain of this new situation leads him to take Dr. Dale's drug a second time, and under its influence he has a second vision, this time of the terrestrial globe in a state of spiritual ferment to which the world's clergy is not ministering. Under the influence of this revelation he delivers a heretical confirmation address in the cathedral and resolves thereafter to leave the Church. Lady Sunderbund wishes to devote her riches to helping him found a new church, but in the process of developing plans for it Scrope realizes, in a third vision that this time is not mediated by any drug, that in the new religion he must serve "there must be no idea of any pulpit, of any sustained mission." In a final epiphany, he realizes that his refusal to "trust his family to God" has been holding him back, and that "this distrust has been the flaw in the faith of all religious systems hitherto." Five years after it began, Scrope's spiritual crisis is resolved.

Question: How long does Bishop Likeman convince Edward to wait before he leaves the church?
Answer: Three months
The Soul of a Bishop tells the story of a spiritual crisis that leads Edward Scrope, Lord Bishop of Princhester, to give up his diocese in England's industrial heartland and leave the Anglican Church. Troubled during World War I by doctrinal doubts and a sense of the irrelevance of his Anglicism as well as nervousness and insomnia, a crisis is precipitated by a visit to a wealthy parishioner's home where he meets an extremely wealthy American widow, Lady Sunderbund. To her he speaks for the first time of his religious discontent. Shortly thereafter he takes a drug that, instead of mitigating his symptoms, gives him "a new and more vivid apprehension of things." The bishop experiences a mystical vision of "the Angel of God" and then God in the North Library of the Athenaeum Club, London. He emerges from the experience convinced that he must leave the Church, but is persuaded by an old mentor, Bishop Likeman, to wait three months before doing anything, during which time he continues in his episcopal duties.
Bishop Scrope keeps these developments from his wife, Lady Ella, and his four daughters until Lady Sunderbund arrives unannounced in Princhester, vowing to become his spiritual pupil. The strain of this new situation leads him to take Dr. Dale's drug a second time, and under its influence he has a second vision, this time of the terrestrial globe in a state of spiritual ferment to which the world's clergy is not ministering. Under the influence of this revelation he delivers a heretical confirmation address in the cathedral and resolves thereafter to leave the Church. Lady Sunderbund wishes to devote her riches to helping him found a new church, but in the process of developing plans for it Scrope realizes, in a third vision that this time is not mediated by any drug, that in the new religion he must serve "there must be no idea of any pulpit, of any sustained mission." In a final epiphany, he realizes that his refusal to "trust his family to God" has been holding him back, and that "this distrust has been the flaw in the faith of all religious systems hitherto." Five years after it began, Scrope's spiritual crisis is resolved.

Question: What does Lady Sunderbund proclaim when she shows up to surprise Bishop Scrope?
Answer: She wants to become his spiritual pupil
The Soul of a Bishop tells the story of a spiritual crisis that leads Edward Scrope, Lord Bishop of Princhester, to give up his diocese in England's industrial heartland and leave the Anglican Church. Troubled during World War I by doctrinal doubts and a sense of the irrelevance of his Anglicism as well as nervousness and insomnia, a crisis is precipitated by a visit to a wealthy parishioner's home where he meets an extremely wealthy American widow, Lady Sunderbund. To her he speaks for the first time of his religious discontent. Shortly thereafter he takes a drug that, instead of mitigating his symptoms, gives him "a new and more vivid apprehension of things." The bishop experiences a mystical vision of "the Angel of God" and then God in the North Library of the Athenaeum Club, London. He emerges from the experience convinced that he must leave the Church, but is persuaded by an old mentor, Bishop Likeman, to wait three months before doing anything, during which time he continues in his episcopal duties.
Bishop Scrope keeps these developments from his wife, Lady Ella, and his four daughters until Lady Sunderbund arrives unannounced in Princhester, vowing to become his spiritual pupil. The strain of this new situation leads him to take Dr. Dale's drug a second time, and under its influence he has a second vision, this time of the terrestrial globe in a state of spiritual ferment to which the world's clergy is not ministering. Under the influence of this revelation he delivers a heretical confirmation address in the cathedral and resolves thereafter to leave the Church. Lady Sunderbund wishes to devote her riches to helping him found a new church, but in the process of developing plans for it Scrope realizes, in a third vision that this time is not mediated by any drug, that in the new religion he must serve "there must be no idea of any pulpit, of any sustained mission." In a final epiphany, he realizes that his refusal to "trust his family to God" has been holding him back, and that "this distrust has been the flaw in the faith of all religious systems hitherto." Five years after it began, Scrope's spiritual crisis is resolved.

Question: What revelation does Bishop Scrope have the second time he takes the drug?
Answer: He has another vision, and then decides to leave the church
The Soul of a Bishop tells the story of a spiritual crisis that leads Edward Scrope, Lord Bishop of Princhester, to give up his diocese in England's industrial heartland and leave the Anglican Church. Troubled during World War I by doctrinal doubts and a sense of the irrelevance of his Anglicism as well as nervousness and insomnia, a crisis is precipitated by a visit to a wealthy parishioner's home where he meets an extremely wealthy American widow, Lady Sunderbund. To her he speaks for the first time of his religious discontent. Shortly thereafter he takes a drug that, instead of mitigating his symptoms, gives him "a new and more vivid apprehension of things." The bishop experiences a mystical vision of "the Angel of God" and then God in the North Library of the Athenaeum Club, London. He emerges from the experience convinced that he must leave the Church, but is persuaded by an old mentor, Bishop Likeman, to wait three months before doing anything, during which time he continues in his episcopal duties.
Bishop Scrope keeps these developments from his wife, Lady Ella, and his four daughters until Lady Sunderbund arrives unannounced in Princhester, vowing to become his spiritual pupil. The strain of this new situation leads him to take Dr. Dale's drug a second time, and under its influence he has a second vision, this time of the terrestrial globe in a state of spiritual ferment to which the world's clergy is not ministering. Under the influence of this revelation he delivers a heretical confirmation address in the cathedral and resolves thereafter to leave the Church. Lady Sunderbund wishes to devote her riches to helping him found a new church, but in the process of developing plans for it Scrope realizes, in a third vision that this time is not mediated by any drug, that in the new religion he must serve "there must be no idea of any pulpit, of any sustained mission." In a final epiphany, he realizes that his refusal to "trust his family to God" has been holding him back, and that "this distrust has been the flaw in the faith of all religious systems hitherto." Five years after it began, Scrope's spiritual crisis is resolved.

Question: How does Lady Sunderbund see herself contributing to Scrope's new church?
Answer: She will provide her riches to finance it
The Soul of a Bishop tells the story of a spiritual crisis that leads Edward Scrope, Lord Bishop of Princhester, to give up his diocese in England's industrial heartland and leave the Anglican Church. Troubled during World War I by doctrinal doubts and a sense of the irrelevance of his Anglicism as well as nervousness and insomnia, a crisis is precipitated by a visit to a wealthy parishioner's home where he meets an extremely wealthy American widow, Lady Sunderbund. To her he speaks for the first time of his religious discontent. Shortly thereafter he takes a drug that, instead of mitigating his symptoms, gives him "a new and more vivid apprehension of things." The bishop experiences a mystical vision of "the Angel of God" and then God in the North Library of the Athenaeum Club, London. He emerges from the experience convinced that he must leave the Church, but is persuaded by an old mentor, Bishop Likeman, to wait three months before doing anything, during which time he continues in his episcopal duties.
Bishop Scrope keeps these developments from his wife, Lady Ella, and his four daughters until Lady Sunderbund arrives unannounced in Princhester, vowing to become his spiritual pupil. The strain of this new situation leads him to take Dr. Dale's drug a second time, and under its influence he has a second vision, this time of the terrestrial globe in a state of spiritual ferment to which the world's clergy is not ministering. Under the influence of this revelation he delivers a heretical confirmation address in the cathedral and resolves thereafter to leave the Church. Lady Sunderbund wishes to devote her riches to helping him found a new church, but in the process of developing plans for it Scrope realizes, in a third vision that this time is not mediated by any drug, that in the new religion he must serve "there must be no idea of any pulpit, of any sustained mission." In a final epiphany, he realizes that his refusal to "trust his family to God" has been holding him back, and that "this distrust has been the flaw in the faith of all religious systems hitherto." Five years after it began, Scrope's spiritual crisis is resolved.

Question: What final realization does Scrope have, that he deduces is the true root of his religious doubts?
Answer: He refuses to "trust his family to God"